Seventh-day Adventist Bible CommentaryPsalms 31

Put my trust. See on Ps. 7:1. Verses 1–3 of Ps. 31 are similar to Ps. 71:1–3. Be ashamed. Compare Ps. 25:2.

Bow down thine ear. See on Ps. 17:6. Rock. Heb. ṣur (see on Ps. 18:2).

Rock. Heb. sela‘ (see on Ps. 18:2). For thy name’s sake. That is, for the sake of your reputation, or, for the sake of your character. This phrase is full of meaning. Truly prayed, it indicates that the suppliant bows to the divine will and is willing to have the personal problems of his life merge into the larger program of God. He realizes that the honor of God is at stake in all the operations of the divine government, and believes that God would be dishonored if the present request were refused. God is pledged to answer such a prayer but only in a manner that is in harmony with the divine will, since whatever God does is a revelation of His unchangeable character.

To pray “for thy name’s sake,” when the elements for answered prayer have not been met, is presumption. It is, in fact, a request for God not to answer prayer. A favorable response under such circumstances would bring dishonor to God’s name and deny His word.

Privily. An animal snare was laid so that the wild animal could not see the trap set for him.

Spirit. Heb. ruach, the animating principle of life; the energy which comes from God and animates the body. At death the spirit is described as going to God (see Eccl. 12:7; Acts 7:59). However, in this state there is no consciousness (Ps. 146:4). The words of the psalmist were Jesus’ last words on the cross (see Luke 23:46; cf. Acts 7:59); they are said to have been the last words of Bernard, Huss, Luther, Melanchthon, and many other servants of God. We too, in the hour of extremity, can safely trust our case to God. Thou hast redeemed. The witness of the past, the assurance of the present, the pledge of the future.

I have hated. The LXX, Syriac, and one Hebrew manuscript read, “thou hast hated.” Lying vanities. Perhaps idols, as concepts of vanity, are intended. By contrast the psalmist trusts in God (v. 5).

My soul. Used idiomatically for the personal pronoun “me” (see on Ps. 16:10).

Shut me up. See Deut. 32:30. In a large room. Better, “a roomy place” (see Ps. 4:1; 18:19).

Have mercy upon me. In vs. 9–13 the psalmist turns from his strong assertion of faith in God to a poignant expression of his present sufferings. In his suffering he is tossed between hope and dejection. He seems to say, “Mine is a special case” (see Ps. 6). Belly. Reference to physical suffering. “Soul” suggests mental distress. There seems to be at least a partial recognition of the interrelation of the mind and the body. Compare our modern psychosomatic emphasis in the diagnosis and treatment of disease, and the contemporary emphasis on psychiatry.

A reproach. With the description of rejection from society in vs. 11, 12, compare Job 16:20; 19:13–19; see on Ps. 22:7.

As a dead man. He has passed completely out of the mind of his associates. Perhaps to be utterly forgotten is even worse than being despised (see Ps. 88:4, 5).

Slander. Or, “whispering,” or, “evil report.” Fear. Heb. magor, “terror” (compare the use of magor in Isa. 31:9; Jer. 6:25; 20:3– 10; 46:5). An exclamation indicating the psalmist’s intense fear of everyone and everything he met (see Jer. 20:10).

I trusted. Verses 14–18 are an expression of great trust, in which, despite the anguish expressed in vs. 9–13, the psalmist says, “Thou art my God.” This is the triumph of faith.

My times. All the varied events of life. “Our times are in His Hand Who saith ‘A whole I planned, Youth shows but half; trust God: see all, nor be afraid!’” —ROBERT BROWNING, “Rabbi Ben Ezra.” Prayer renews our faith and trust. Acquiescence puts our case fully in the hands of God.

Make thy face to shine. Compare the Aaronic blessing (see Num. 6:25; see on Ps. 4:6).

Be ashamed. Compare Ps. 25:2. Be silent. That is, “be dead.” The idea is continued in v. 18. Grave. Heb. she’ol (see on Prov. 15:11).

How great. In vs. 19–24 the hope that appears as a golden thread through the suffering depicted in the psalm now flowers in triumphant assurance, and the psalmist rises to heights of praise. Before. Or, “in the sight of.”

In the secret. Literally, “in the hiding place” (see on Ps. 27:5). Milton’s phrase, “dark with excessive bright,” explains how one can be hidden in light. The strife of tongues. Slander (see on v. 13).

Strong city. Or, “fortified city.”

Haste. Heb. chaphaz, generally meaning “hurry away,” as in alarm or fright. Compare its use in Deut. 20:3; 2 Sam 4:4. In a single moment of confusion the psalmist despaired, crying out that he was on the point of death. Satan seizes such opportunities to drag us down.

Love the Lord. The psalmist calls on all God’s children to unite with him in devotion to God. He bases his appeal on his experience in trusting God in times of adversity (see on Ps. 30:4).

Good courage. See on Ps. 27:14. Hope in the Lord. Literally, “wait for the Lord.” Hoping and waiting go hand in hand along the Christian way. Hope is a tonic to Christian experience.